Christian Research Institute » Sanctificationhttp://www.equip.org
EQUIP, Christian Research Institute, The Bible Answer Man, Equip AppTue, 03 Mar 2015 04:04:13 +0000en-UShourly1http://wordpress.org/?v=4.1.1The Fifth Gospel with Bobby Conwayhttp://www.equip.org/broadcast/fifth-gospel-bobby-conway/
http://www.equip.org/broadcast/fifth-gospel-bobby-conway/#commentsThu, 30 Oct 2014 23:30:22 +0000http://www.equip.org/?p=44114On today’s Bible Answer Man broadcast, Hank welcomes back Bobby Conway to discuss his book The Fifth Gospel: Matthew, Mark, Luke, John…You. Bobby explains what he means by the term Fifth Gospel and addresses some of the problems in the church toady, as well as offering encouragement for pastors and laypeople alike. Hank and Bobby also discuss multiplicative evangelism, having an eternal perspective, and the cost of discipleship.

Hank shares a quote from one of his favorite historical figures, Simon Greenleaf. In the same vein, Hank points to leading American trial lawyer Mark Lanier’s latest book Christianity on Trial: A Lawyer Examines the Christian Faith, which he recommends as an excellent defense of the Christian faith.

Questions and Answers:

In a previous broadcast you were talking about the suicide Robin Williams. Did you affirm that he was headed to a Christless eternity?

How can we know that Christianity and the Bible relate the identity of the one true God?

Would you speak to the idea of women teaching men in the context of the church?

How can I discern what the Lord wants me to do by His power, and what He wants me to do by my own strength?

Since we have so many translations of the Bible, how do we know we have the correct translation?

Hank shares how the disciples were transformed from being scared to be associated with Jesus, to boldly proclaiming the gospel. Paul as well, was transformed from a persecutor of the church into the Apostle to the Gentiles. Only the resurrection of Christ can account for this radical transformation.

Questions and Answers:

When God says He’s the God of Abraham, Isaac, and Jacob, why doesn’t He use the name Israel instead?

In Daniel chapter 11, can you explain who the kings of the north and south are?

When Lazarus died, was his soul present with the Lord? So being in the presence of the Lord doesn’t necessarily mean heaven, correct?

Will our pets be in heaven?

Why is it that I cannot seem to be sanctified enough to be like Jesus and the Apostles? What about 1 John 3:4-10 in this regard?

Since we have the same Spirit dwelling within us, why don’t we see gifts of healing and prophecy?

Those who believe water baptism is necessary for salvation use several New Testament passages to support that view. In this second article, I will interact with some of those biblical texts and seek to demonstrate that the texts do not support baptismal regeneration. There are many other passages besides these that could be discussed,1 but within the constraints of a magazine article I have chosen to analyze what I consider to be the most important.

Mark 16:16 He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned.2

The first obvious problem with using this passage is that 16:9‐20 is not found in the most reliable Greek manuscript tradition.3 Consequently, it is suspect to build a doctrine on the verse. A second reason for doubting that verse 16 teaches baptism for salvation is that the passage’s teaching is in a conditional form: “The one who believes and is baptized shall be saved.” In the Greek there are two expressed conditions, namely “belief” and “baptism” (known as a protasis). There is also one statement, which indicates the result from the fulfillment of the conditions, namely, “shall be saved” (known as an apodosis). The two conditions do not need to bear identical relationship to the apodosis, however. One may be a cause and the other may be the evidence.4 This would explain the subsequent statement, “He who does not believe will be condemned.”

This analysis also conforms to logical construction, as elucidated by Millard Erickson: “It is simply absence of belief, not of baptism, which is correlated with condemnation. According to the canons of inductive logic, if a phenomenon (e.g., salvation) occurs on one occasion but not on another, the one circumstance in which they differ is the cause of the phenomenon.”5

John 3:3‐5 Jesus answered and said to him, “Truly, truly, I say unto you, unless one is born again, he cannot see the kingdom of God” Nicodemus said to Him, “How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he? Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter into the kingdom of God.”

Interpretations of the phrase “born of the water and of the Spirit” abound in Christian circles, focusing primarily on what is meant by “born of the water.” Following are some of the ways in which this phrase has been interpreted:

1. Christian water baptism.

2. Synonym for the Holy Spirit (born of water, even the Spirit).

3. The Word of God.

4. Physical birth.

5. John’s baptism.

6. A symbol, along with “wind,” for the work of God from above.

Those who advocate baptismal regeneration favor view 1, but the passage is open to several other legitimate understandings. Views 1, 2, and 3 depend on later New Testament teaching being read back into the passage, lessening the likelihood of their correctness. Some might believe interpretation 4 is the proper one, since Nicodemus brought up the issue of physical birth (3:4), and because of Jesus retort (3:6), but this view is not likely since this would fail to advance the argument of the passage and render Jesus’ subsequent words as trivial.6 Position 5 has merit since it is found within the historical context of familiarity with the baptism of John and previous references to the coming spiritual baptism by the Messiah (e.g., John 1:33). In this case, Jesus would be saying the Pharisees should accept John’s message of repentance and baptism to prepare for the Messiah, who would then give the Holy Spirit.

Position 6, however, may be the best choice in view of the context.7 Jesus tells Nicodemus that he, being a teacher of Israel, should be able to recognize the fulfillment of biblical truth (3:10). Nicodemus acknowledges Jesus as a teacher sent from God (3:2), but Jesus wanted Nicodemus to recognize Him as the Son of God (3:15‐16). He adds that Nicodemus must be born from above.8 Nicodemus ponders an earthly birth while Christ leads him to a heavenly understanding. Jesus then contrasts the birth to which the teacher of Israel speaks to a birth that comes from God.

In order to teach this teacher, Jesus moves to imagery with which Nicodemus should have been familiar, that of water and wind (not the Spirit), elements of this earth. Though Christians have become accustomed to pairing “water and Spirit,” as Zane Hodges says, “it is hardly the most natural semantic association for these two words. Rather, the association of ‘water and wind’ as elements in the physical world is one that is both readily and frequently made.”9

These figures were used in the Old Testament to speak of spiritual renewal and should have been familiar to Nicodemus. The Jews were quite familiar with, and desirous for, the refreshment of the waters from heaven and the winds that blow in heaven, necessary for human life.10 The Old Testament prophets used such physical elements to speak of spiritual nourishment from above. Jesus then chides Nicodemus for his failure to comprehend His words and leads him to understand that he should embrace the Son of God as the One who came down from heaven.

In His teaching to Nicodemus, Christ picks up two renewal themes in the Old Testament: the “water” of Isaiah 44:3 and the “wind” of Ezekiel 37:9‐10. Moreover, Nicodemus should have compared this imagery with the riddle given in Proverbs 30:4: “Who has ascended into heaven, or descended? Who has gathered the wind in His fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is His name, and what is His Son’s name, If you know?” (NKJV). Nicodemus, being a teacher of Israel, should have known that God gives spiritual renewal (from above) and that God’s Son, who was standing before him, brought this spiritual birth. For this reason Christ continued in His discourse with Nicodemus to interpret the riddle of Proverbs 30:4: “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of Man [a title understood for deity in Judaism, cf. Dan. 7:13, 14; Mark 14:61‐64] be lifted up, that whoever believes in Him should not perish but have eternal life.”

Acts 2:38‐39 And Peter said to them, “Repent, and let each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit. For the promise is for you and your children, and for all who are far off, as many as the Lord our God shall call to Himself.”

Acts 2:38 appears to indicate that baptism has as its purpose the forgiveness of sins. Note the various translations:

• “so that your sins will be forgiven” (TEV).

• “so that your sins may be forgiven’ (NRSV).

• “for the remission of sins” (KJV, NKJV).

• “for the forgiveness of your sins” (NAB, NASB, NJB, RSV, NIV).

These translations would seem to teach that baptism brings about forgiveness of sins.

In reality, there are several alternatives available to the translations offered above. The issue is one of Greek grammar and word meaning; namely, how the Greek words for repentance and baptism relate to the phrase “for the forgiveness of sins” and what the meaning of the preposition “for” (eis) is within the verse.

A view offered by several New Testament Greek grammarians is that Acts 2:38 does not teach that baptism brings forgiveness because the Greek word eis should be translated “because of” rather than “for the purpose of.” J. R. Mantey argued that eis could be used to express cause in various passages in the New Testament, among them Matthew 3:11 and Acts 2:38. Mantey believed, as do many others, that salvation by grace would be violated if a causal eis was not true in Acts 2:38.11

Premier Greek grammarian A. T. Robertson also argued that eis in 2:38 should be understood as “because of,” similar to its reasonable usage in Matthew 12:41: “They repented because of [eis] the preaching of Jonah.”12 Kenneth Wuest contended the same, but mentioned a comment by Josephus that “John baptized people only after they had repented (Antiquities of the Jews, book 18, chapter 5, section 2).13 Interestingly, Robertson concluded his analysis by saying that one “will decide the use here according as he believes that baptism is essential to the remission of sins or not.”14

Yet, this suggestion for eis to be understood as “because of” brings more problems than it solves for nonsacramentarians, since repentance then would also be “because of the forgiveness of sins,” and not only baptism. Such a measure to correct the interpretation of baptismal regeneration is unacceptable because it flies in the face of Lucan theology where repentance, rather than baptism, brings forgiveness of sins (Luke 13:3; 24:47; Acts 3:19ff; 5:28‐32; 11:18; 17:30; 20:21; 26:20).15

One alternative is to repunctuate the passage to read “Repent, and let each one of you be baptized in the name of Jesus Christ, for the remission of sins,” or “Repent for the remission of sins, and let each one of you be baptized in the name of Jesus Christ.” If this were the correct understanding, the eis is subordinate to “repent” alone and not to “be baptized.”16 What favors this interpretation is that “repent” here is a second person plural verb, which would be in proper accord with “remission of your sins,” while “let each…be baptized” is a third person singular verb.17 The text would read literally, “You [command] repent…for the remission of your sins.”

A second alternative is that baptism incorporates both a spiritual reality and a physical symbol. Daniel Wallace has suggested that this may be seen in the account of the conversion of Cornelius and his family in Acts 10‐11. They were not refused baptism because they had received the Spirit. In other words, since they had the internal testimony through spiritual baptism, they also should have the public testimony through water baptism.18

Repentance and faith are opposite sides of the “coin” of conversion and are the internal workings of the Holy Spirit in the heart of the person who comes to God. In this writer’s opinion, Acts 2:38 teaches that one should believe in Jesus Christ unto forgiveness of sins and seal that confession of the heart with the outward confession of baptism.

The incident at Cornelius’s house poses serious problems for baptismal regeneration. Acts 10:44 reveals that on hearing the gospel preached by Peter, the house of Cornelius received the Holy Spirit (cf. Matt. 3:11; Acts 2:39). Reception of the Spirit showed Peter that God had already worked inwardly in the house of Cornelius, demonstrating the legitimacy of baptism for these newly regenerated believers. Interestingly, the issue is faith and not baptism when Peter recounted the event to the apostles and elders at Jerusalem; he did not even mention water baptism (Acts 11:15‐18).19 This passage is in agreement with another text in Acts (16:30‐31), where a Philippian jailer asks what he must do to be saved. Paul told him to believe in Christ and he would be saved. Only later (after the jailer washed Paul’s and Silas’s wounds) did Paul baptize him.

Acts 22:16 And now why do you delay? Arise, and be baptized, and wash away your sins, calling on His name.

Some have read Acts 22:16 as though it said, “Arise, and wash away your sins by being baptized and call on the name of the Lord.” This English rendering of the text would lead one to think that the verse has two conjunctions (kai in Greek) rather than one. This is, however, quite different from the actual Greek syntax. In reality, there are two distinct ideas being stated in the verse, the text having two separate clauses, each with an imperatival verb and its modifying participle. A more literal translation is, “After you arise be baptized20 and wash away your sins, calling on the name of the Lord.” The calling on the name of the Lord would be a confession of Christ similar to those found in Joel 2:32, Acts 2:21, and Romans 10:13. The baptismal act would be a visual statement that one is “calling on the name of the Lord” and becoming a Christian, similar to how “altar calls” function today (see below).

These biblical texts speak of baptism into Christ or into His body. They are often taken as teaching that baptism is a necessary component to being in Christ. They do not teach that salvation comes through baptism, but they convey an important symbolism of what happens in baptism. It is the public statement that the individual makes of identification with Jesus Christ, an outward expression of what has occurred inwardly through the operation of the Holy Spirit. For example, the reference in 1 Corinthians 12:13 speaks not only of being baptized in the Spirit but also of drinking into the Spirit. Both of these symbolically refer to the individual’s participation in the life of God. When a person is baptized, he or she comes into unity with all other believers in Jesus Christ. This unity transcends social distinctions.

Titus 3:5 He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy by the washing of regeneration and renewing by the Holy Spirit.

In the context of Titus 3, the “washing of regeneration” does not need to be viewed as speaking of baptism. Instead, it uses a common word for the cleansing process to express a spiritual reality. This is similar to how water is used in Ezekiel 3 6:25‐27. The joining of water and the work of the Spirit found in the Ezekiel passage leads to another possibility on the construction of the phrase, “washing of regeneration and renewing of the Holy Spirit.” It may be understood in an appositional way with the conjunction “and” (kai) being translated as “even.” This verse would then be translated, “washing of regeneration, even the renewing of the Holy Spirit.”

1 Peter 3:19‐21…He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is eight persons, were brought safely through the water. And corresponding to that, baptism now saves you — not the removal of dirt from the flesh, but an appeal to God for a good conscience — through the resurrection of Jesus Christ.

Some have viewed 1 Peter as a baptismal tract, lending support to a high view of baptism in the salvation event. David Hill, however, countered this perspective by simply observing that “baptism” occurs only once in the letter and virtually in a parenthetical way (3:21).21 In reality, Peter’s letter addressed the suffering of believers (1 Pet. 1:6‐7; 3:13‐18; 5:10). A Christian’s suffering and his or her baptism were linked because in accepting baptism, he or she affirmed willingness to share in the known experience of baptized persons, who were commonly treated with suspicion and hostility.22

The wording of 3:21 may seem to support baptismal regeneration, but a careful look at the parallels by Peter, and the Greek syntax, reveals that his typological comparison points in another direction. The Greek language, unlike English, has what is known as concord, in which a modifying word will agree in gender and number with its antecedent. The first word in this verse is the neuter pronoun translated “which,” referring back to “water,” a neuter noun, not to “ark,” which is a feminine noun. Wuest translates it, “which (water) as a counterpart now saves you, (namely) baptism.”23 Thus, the water of Noah’s day is a type of the water of baptism. Note the New Jerusalem Bible: “It is the baptism corresponding to this water which saves you now — not the washing off of physical dirt but the pledge of a good conscience given to God through the resurrection of Jesus Christ.” The ark would more accurately refer to salvation, since the ark delivered Noah and his family as it was lifted by the flood waters, but “[Peter] was centering upon the issue of water in order to use baptism as an analogy to Noah’s deliverance through the suffering and judgment of his day.”24

The apostle Peter continued in this vein by stressing that baptism saves not through the removal of dirt but rather as an appeal to a good conscience before God, or, as Bo Reicke translates, “a pledge of good will to God.”25 David Hill expresses the sense of the Greek word eperoteime as meaning “a response or assent to a covenant obligation, an agreement to maintain righteousness, through obedience, in the future. . .The characterization of baptism in 3:21 would then be as follows: not so much the abandonment of the moral failures of the pre‐Christian life as a firm response to God, a commitment to maintain before the world an upright life of which one need not be ashamed.”26 In other words, Peter is not teaching that baptism confers forgiveness of sins (“removal of dirt”) but rather it is the initiation of a life of obedience that demonstrates true conversion and salvation.

BIBLICAL TEACHING ON BAPTISM AND SALVATION

We have seen that the prooftexts used for baptismal regeneration do not require that interpretation. Let us now examine the meaning and importance of baptism in the New Testament, first by looking at the historical background to baptism, next by comparing the baptism of John and Jesus, and last by setting forth the meaning of baptism in the primitive church of the first century.

Background of New Testament Baptism

Scholars are unsure of the exact origin of baptism. Undeniably some form of immersion was required of proselytes to Judaism.27 Moreover, some have viewed Qumran as a possible site for John the Baptist to have acquired his baptismal practice. His call to baptism included a call for religious purity and repentance as well as a concern with the eschaton (last days), not to mention his geographical proximity to Qumran. Despite the similarities, there are important differences.

In Jewish proselyte baptism the candidate dipped himself into the water, whereas in the examples of John’s baptism (and subsequently, Christian) the verb is almost invariably passive, indicating an act performed on the candidate. This may be the reason why John received the name “the baptizer.”28 Moreover, baptism in Judaism was of secondary importance, while in John’s baptism the emphasis is on the redemptive work of the Messiah and how the convert relates to Him.29 A second distinction is that at Qumran the washings were regularly repeated, making them unlike John’s and Christian baptism, which was received but once, though the first ceremony of purification at Qumran did admit one into the community.30

There is no certainty, then, that baptism, as seen in the New Testament, came from Qumran or larger Judaism since the earliest references to proselyte baptism within Judaism belong to the latter half of the first century31 and are not well‐defined. It might be safer to say that Judaism and Christianity borrowed from the same source, the Levitical cleansings of the Old Testament.32

Comparison of John’s and Christian Baptism

John’s baptism and Christian baptism have much in common. In fact, Jesus’ baptism may be viewed as a complement and fulfillment of John the Baptist’s work. John declared to the crowds that he baptized in water, but the Messiah to come would baptize the people in the Holy Spirit and in fire (Mart. 3:11), which was fulfilled in Acts 2:1‐4 and Acts 10:44‐48 (cf. Acts 1:5 and 11:16).

Second, John’s baptism and Christian baptism are similar because they are both baptisms of repentance. John demanded that baptism be accompanied by sincere repentance, which it represented (Matt. 3:7‐9). The people were confessing their sins as they were being baptized (Matt 3:6).

Last, John’s baptism and Christian baptism both focus on the Messiah. John’s pointed to the Messiah, who was to come, whereas Christian baptism points back to the Messiah, who did come.

The Meaning of Christian Baptism in the Primitive Church

Baptism was an integral part of the overall experience of becoming a Christian in the earliest periods of the church. It was associated with being united with Christ (Rom. 6:4‐5) and putting on Christ (Gal. 3:27). Even the forgiveness of sins is connected to baptism because it serves as the external statement of that internal event. It is even likely that baptism served analogously in becoming a member of the New Covenant community as a counterpart to the Old Testament practice of circumcision (Col. 2:11‐12). The term “baptism” seemed to be used as a short form for the gospel, in which faith and repentance were expected (Matt. 28:19). At the least, it was not ancillary to the gospel, but a very real part of it. There is little question that baptism was not optional for one who named the name of Jesus Christ, and it was virtually the first thing a Christian did after responding in faith to the gospel (Acts 2:38; 8:34‐38; 10:45‐48; 16:31‐34).

With all its importance, however, baptism was never absolutely necessary for a person to become justified before God. The New Testament insists only on the internal work of repentance/faith (e.g. John 3:15, 36; 5:24; Acts 2:21; 10:43; 15:9), this requisite given in the New Testament at least 60 times with no mention of baptism.33

Let us now put baptism into perspective for today’s church. Baptism is a necessary initiation rite for Christians today as much as it was in the first century; the biblical text never says it will lose its importance over time. Baptism is much like circumcision, which never saved anyone in the Old Testament times; nonetheless, it was not optional for one who wanted to be a part of the covenant with Abraham and a part of the Israelite community.

Baptism is not a requirement for salvation. Rather, it is to faith what words are to ideas. One may have an idea without putting it into words, but it conveys no external reality for anyone else. One may also have faith without baptism, but this has no significance outside oneself. Sometimes an evangelical preacher may give an “altar call” for people to come to the front of the church or pulpit if they truly repent in their hearts and believe in the gospel.34 This is seen as a public statement of that internal belief. This is unfortunate because in the early church the person was called to be baptized as a public statement of that faith. We have substituted the altar call (of recent origin) for Christian baptism. It was in baptism that repentance and faith in Christ were proclaimed, without which there was no divinely recognized first Christian act. To the early Christian there simply was no alternative to baptism and there was no such thing as an unbaptized Christian. To reject baptism was to reject Christ and initiation into His church.

Zane Hodges rightly comments that the expression would have been comprehensible but not much to the point, and even vapid. It would be like saying that a person must be born once before he or she can be born twice. Advocates of the view fail to explain why such a trivial idea would be included. This interpretation can be described as purely verbalistic and accounts only for the occurrence of the words, not for the choice of the words nor why they are used in the setting of John 3. (Zane C. Hodges, “Problem Passages in the Gospel of John, Part 3: Water and Spirit — John 3:5,” Bibliotheca Sacra 135 [July 1978] 212‐13.)

Gregory A. Boyd observes that since the same phrase “for [eis] the forgiveness of sins” occurs in John the Baptist’s and Jesus’ baptism, if baptism literally forgave sins, why would John’s disciples need to be rebaptized (Acts 19:4‐6)? (Oneness Pentecostals and the Trinity [Grand Rapids: Baker, 1992], 137.)

Though this would be different from the word order in the Greek, the Greek language does not depend nearly so much on the order of words as does English in order to make sense.

Wallace acknowledges this option but continues that “its subtlety and awkwardness are against it.” (Wallace, 370.) On the other hand, McIntyre, in his study of this construction of the New Testament believes it fits well syntactically. (Luther B. McIntyre, Jr., “Baptism and Forgiveness in Acts 2:38,” Bibliotheca Sacra [January 1996]: 53‐62.)

The Greek is difficult to express in fluid English but could be rendered, “Rise, have yourself baptized and allow your sins to be washed away by calling on the name of the Lord.” See Wallace (426) for a technical explanation.

B. J. Oropeza says, “Water baptism functioned much like modem evangelical Christianity’s alter [sic] call. It was the visible public confession point where one proclaimed his or her faith in Jesus Christ. It identified him as a visible member of the body of Christ. This is not to say that such a person could not be saved prior to baptism, anymore than a person cannot come to faith prior to his alter [sic] call. It was the normative, but nor absolutely necessary, outward expression of one’s faith.” (Oropeza, 8.)

Hank explains the reason we are losing the culture war is not because of paganism, but because Christians are not being salt and light. In this regard, Hank comments on Alex Rosenberg’s book, The Atheist’s Guide to Reality, and how this kind of philosophy is contributing to the downward spiral of our culture.

Questions and Answers:

Can you clarify what you mean when you describe the what of the Trinity? Where do find this in Scripture? Isn’t Isaiah chapter 44 referring to idolatry?

To what degree does the Spirit of God work in our lives? How is this different from God the Father working? Would it be acceptable to pray for miracles?

Several people in my family have encountered the spirit of my deceased grandfather? If spirits cannot take on physical form as you say, then how do you explain this?

Is it a sin to get a tattoo? My kids want us to get a tattoo of Romans 1:16. Do think this is okay?

What is falling away according to Hebrews chapter 6?

What are your thoughts on rewards in heaven? How does what we do here on earth affect our standing in heaven?

Hank deals with the alleged contradictions in the Gospel accounts of the resurrection; showing the narratives to be complimentary as opposed to contradictory.

Questions and Answers:

What are your thoughts on the two thieves who were crucified along with Jesus? They both seemed to revile Him, yet one of them later realized Jesus was the Messiah.

What about those who claim to be Christians but live in blatant sin with unrepentant hearts? Are they saved or are they deceived?

What is the biblical significance of circumcision and why it is practiced today?

What is your take on the two witnesses in Revelation chapter 11?

Does belief in cessationism or continuationism have any impact on our salvation? What do you think about John MacArthur’s Strange Fire conference? How can I find the truth when men like John MacArthur and John Piper disagree on these issues?

Hank shares his thoughts on the false assertions of Candida Moss’ book, The Myth of Persecution: How Early Christians Invented a Story of Martyrdom.

Questions and Answers:

I have been attending an Episcopal Church for some time, but my pastor recently told me that he does not believe in the inerrancy and infallibility of the Bible, prophecy, or a historical Adam and Eve. How should I handle this? Should I leave this congregation?

In Matthew chapter 4, was Jesus really tempted or just tested by the devil? Was the temptation real?

I have a friend who wants to know how to pray for someone who claims to be a Christian but doesn’t pray, read the Bible, or go to church. Can you be a Christian without any fruit?

According to Matthew 28:19 should we be baptized in the name of the Father, Son, and Holy Spirit, or in the name of Jesus only? Should I be re-baptized?

]]>http://www.equip.org/broadcast/christian-persecution-and-qa/feed/0Hank Hanegraaff with Special Guest, David Platthttp://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-david-platt-2/
http://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-david-platt-2/#commentsWed, 15 May 2013 21:50:56 +0000http://www.equip.org/?p=26118On today’s Bible Answer Man broadcast, Hank welcomes David Platt back to the program to continue discussing the vital topic of authentic New Testament Christianity and discipleship, which is so often lacking in the church today. Their conversation focuses on what it truly means to follow Jesus and His nonnegotiable command to go and make disciples of all nations. David Platt is pastor of The Church at Brook Hills in Birmingham, Alabama, and author of the new book, Follow Me: A Call to Die. A Call to Live.

]]>http://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-david-platt-2/feed/0Hank Hanegraaff with Special Guest, Francis Chanhttp://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-francis-chan-2/
http://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-francis-chan-2/#commentsMon, 29 Apr 2013 21:50:44 +0000http://www.equip.org/?p=25944On today’s Bible Answer Man broadcast, Hank welcomes special guest Francis Chan to the broadcast to talk about what it truly means to be a disciple of Christ. Their discussion focuses on David Platt’s new book, Follow Me: A Call to Die. A Call to Live. Francis has written the foreword to Follow Me and understands well the call to deny yourself, take up your cross and follow Jesus.

]]>http://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-francis-chan-2/feed/0Hank Hanegraaff with Special Guest, Francis Chanhttp://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-francis-chan/
http://www.equip.org/broadcast/hank-hanegraaff-with-special-guest-francis-chan/#commentsFri, 12 Apr 2013 21:45:04 +0000http://www.equip.org/?p=25759On today’s Bible Answer Man broadcast, Hank welcomes special guest Francis Chan to the broadcast to talk about what it truly means to be a disciple of Christ. Their discussion focuses on David Platt’s new book, Follow Me: A Call to Die. A Call to Live. Francis has written the foreword to Follow Me and understands well the call to deny yourself, take up your cross and follow Jesus.

]]>http://www.equip.org/broadcast/questions-and-answers-with-hank-636/feed/0Darkening Our Minds: The Problem of Pornography among Christianshttp://www.equip.org/article/darkening-our-minds-the-problem-of-pornography-among-christians/
http://www.equip.org/article/darkening-our-minds-the-problem-of-pornography-among-christians/#commentsFri, 06 Jul 2012 15:11:27 +0000http://www.equip.org/?p=17480This article first appeared in Christian Research Journal, volume 27, number 03 (2004). For further information or to subscribe to the Christian Research Journal go to: http://www.equip.org/christian-research-journal/

SYNOPSIS

Millions of people view pornographic magazines, DVDs, and Web sites each month. What appears to be a secular problem, however, is also prevalent among Christians. Because pornography has seduced a large number of Christians, it has impacted the church in three destructive ways: it creates a dependency that weakens the individual; it causes a disruption of the “one-flesh” union that weakens marriages; and it results in a distortion in thinking that weakens the ability to relate and function.

“The light of the body is they eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!” (Matt. 6:22-23)1

I remember clearly, and with inexpressible regret, the night I walked into an adult bookstore and entangled myself in the use of pornography. I was a 23-year-old former minister at the time, well on my way toward a fully backslidden state, and I was considering whether to indulge in the many sexual sins that I had, at that point, only allowed myself to imagine. That evening in the spring of 1978, my decision was sealed when I embraced what I now call the “dark magic.”

The “magical” qualities of pornography were obvious and immediate. One glance around that roomful of graphic sexual images sent a rush through my system very much like a narcotic response. The longer I gazed, the more intoxicated I became, and over the next few hours the porn brought me temporary escape and exhilaration. I’d found a new drug, and it seemed to work beyond my expectations.

The darker aspects of this newfound magic soon became clear to me. I revisited the same porn shop nightly for the next two weeks. I then spiraled into the use of prostitutes, an affair with a married woman, homosexuality, and a five-year habit of reckless, degrading sexual practices. It began with the use of pornography, a product I continued to consume during my backslidden years, and which I have come to regard much the way an addict regards a drug — a destructive vice I have to strenuously avoid, always remembering its lethal impact on my life.

THE PROBLEM THAT GROWS UNNOTICED

That same lethal impact is being felt on a broader level today as pornography’s availability has reached levels unimaginable 25 years ago. Through cable, videotape and DVD products, and the Internet, virtually anyone wanting to view porn is able to do so with minimal effort. The statistics on porn usage, therefore, while tragic, shouldn’t be surprising:

During the single month of January 2002, 27.5 million Internet users visited pornographic Web sites.2

Americans spent an estimated $220 million on pornographic Web sites in 2001, according to a New York-based Internet research firm. (The same firm, Jupiter Media Metrix, noted that the $220 million figure was up from $148 million in 1999; Americans are expected to spend $320 million annually on porn sites by the year 2005.)3

In a national survey polling 1,031 adults, Zogby International and Focus on the Family found that 20 percent of the respondents had recently visited a pornographic site.4

Every month millions of people stop what they’re doing to look at erotic images and, in most cases, pretend that they are sexually interacting with the women or men on display. It makes St. John’s description of the world — a place dominated by the lust of the flesh and the lust of the eyes (1 John 2:16)
— chillingly relevant.

What, at first glance, appears to be a secular problem is, in fact, a problem more commonly found among Christians than any of us would care to admit. Over 18 percent of the men polled in the Zogby/Focus survey cited above, for example, identified themselves as Christian believers.5 The Promise Keepers Men’s Conference conducted an informal poll during its 1996 rally and this poll yielded even more dismal results when one out of three men in attendance admitted they “struggled” with pornography.6 Finally, the Colorado-based Focus on the Family organization reports that 7 out of 10 pastors who call their toll-free help line claim to be addicted to porn.7

The use of pornography is not restricted to men, either, as is often assumed. Thirty-four percent of the readers of the popular magazine Today’s Christian Woman admitted to the use of Internet pornography,8 and the Zogby/Focus poll indicated one out of every six women surveyed viewed pornography regularly.9 James P. Draper, president of Life Way Christian Resources, was hardly exaggerating when he stated, “It appears the sin of choice among Christians today is pornography.”10

Considering the prevalence of pornography use among Christians, it’s time we examine the effect it’s having on individuals and families within the church and on our Christian witness in a secular and increasingly sexualized culture.

DEFINING PORNOGRAPHY

Webster defines pornography as “obscene literature or art.” This leaves the term “obscene” open to interpretation since a good deal of socially acceptable material may be obscene to some while artistic to others. The legal definition of obscenity, however, as established by the U. S. Supreme Court in 1973, narrows the term:

1. While applying contemporary community standards and taken as a whole, it is something that the average person would consider appeals to prurient interest.

2. The work (or material) depicts or describes sexual conduct in a patently offensive way as specifically defined by the applicable state law.

3. The work, taken as a whole, lacks serious literary, artistic, political, and scientific value.11

By this three-part standard, sexually explicit videotapes, DVDs, magazines, and Web sites qualify as porn. Honesty and common sense will also allow that any visual material used to incite an erotic response, even if the material is not generally considered obscene, becomes a form of pornography to the individual who uses it to that end. For the purposes of this article, however, we’ll use the Supreme Court’s definition as a reference point.

THE LETHAL EFFECTS OF PORNOGRAPHY

The use of pornography, I believe, weakens the church today in three significant ways: First, it creates a dependency on pornography that weakens the individual believer. Second, it causes a disruption of the “one-flesh” union that weakens Christian marriages. Third, it results in a distortion in thinking that weakens a Christian’s ability to relate and function.

A Dependency That Weakens the Individual Believer

The value of personal freedom is an ongoing biblical theme. Adam was created under God’s authority with the freedom to choose, manage, and procreate (Gen. 1:27–30); Israel’s slavery was an evil that God sent Moses to confront and dismantle (Exod. 3–15); Jesus began His public ministry by announcing He had come, among other things, to set captives free (Luke 4:18); and Paul asserted that liberty is what God has called us to, that Christian liberty should be protected, and that bondage is to be avoided (Gal. 5:1, 13). The Judeo-Christian ethic places a high premium on personal freedom and condemns anything that restricts or prohibits a person from reaching his or her God-given potential. If liberty is good, it stands to reason that addiction — a dependence on a certain behavior or experience — is bad; and if something can be shown to be addictive, that in itself becomes a strong argument against it.

There are limits to this argument, to be sure. Most would agree that caffeine is an addictive substance, and yet coffee drinking is generally not frowned on; nor is the use of sugar, which many consider a relatively addictive substance. What distinguishes these substances from cocaine or heroin is the degree to which their use impairs a person’s freedom and productivity.

A woman who drinks three cups of coffee daily, for example, is different than a woman with a thousand-dollar-a-day heroin habit. Both of them may be, in the strictest sense, dependent on their drug of choice, and so their freedom is impaired. The coffee drinker is not, however, in virtually all cases, significantly and functionally impaired by her drug. She can operate on the job, maintain focus and stability, and manage personal responsibilities quite well despite her habit. The heroin user, in contrast, is rendered largely dysfunctional by her drug, will often resort to illegal activities to support her use of it, and is affected by heroin in such a way that it becomes increasingly difficult for her to sustain even the most primary human relationships. Both women are in bondage to some degree, but there’s a huge contrast in the nature of their bondage and in its impact on their general abilities.

The nature of immorality and its impact on a person’s abilities are described in Scripture as “enslaving”: “His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins” (Prov. 5:22). Peter described the false promise of freedom through immorality: “They allure through the lusts of the flesh, through much wantonness….While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage” (2 Pet. 2:18–19).

Bondage to a sexual sin — a growing dependency on the sin, similar to dependency on a drug — often goes unrecognized because addiction to a behavior is a relatively new concept to many people. Most mental health professionals agree that people can become addicted to chemicals. Many of them also recognize the possibility of becoming addicted to an experience. Those who believe in this possibility — myself included — believe addiction to an experience, such as gambling or the use of porn, follows a threefold pattern: the discovery of a hyperstimulating experience, the repetition of the experience, and an eventual dependence on the experience as a means of functioning or coping.

Discovery, Repetition, Dependence

When pornography is viewed for the first time — discovered, as it were — the viewer experiences a unique rush, accompanied by a strong sexual fantasy. The viewer is not, after all, simply enjoying the sight of another person’s body, potent as that pleasure might be. He is also creating an imaginary bond with the image he’s viewing, enjoying a false but potent connection in which he orchestrates and controls the entire sexual encounter. He has, in short, discovered a powerful and rewarding product, and like any consumer, he will be inclined to repeat its use until he no longer simply enjoys it but becomes dependent on it.

Christian counselor Robert Ellis describes this hyperstimulating experience much as one would describe a narcotic rush: “Use of pornography creates an exotic combination of internal stimulants which cascade through the bloodstream like liquid flesh. They create a sense of relief, excitement, exhilaration or pleasure — when these pleasurable, relieving surges get grooved into association with pornography, the flesh gains control over the spirit and the problem becomes one of addiction. It is not uncommon for pornography to elicit internal surges as addictive as cocaine.”12

This “addictive as cocaine” experience is shared by millions of pornography’s consumers, as evidenced by the National Council on Sexual Addiction Compulsivity, which estimates between six to eight percent of Americans display symptoms of sexual addiction (percentages that translate into 16 to 21 million citizens).13 Indeed, an MSNBC poll showed that in a sampling of 38,000 respondents, one out of every ten persons surveyed indicated they were addicted to sex on the Internet.14

Any form of sexual sin is serious, whether or not the person committing it is “addicted” to the sin or indulging it only on occasion; but when a person becomes dependent on that behavior as a source of comfort or relief, the problem of sin is now accompanied by the problem of bondage. When numerous Christians have come under such bondage, the entire church, like a body with parts that are diseased or crippled, must suffer.

A Disruption That Weakens Christian Marriages

Further problems are created when the use of pornography invades Christian marriages. It will eventually disrupt the unity, both sexual and emotional, that is vitally crucial to stable marital life.

When a group of Pharisees questioned Jesus on the ethics of divorce (Matt. 19:4–6), He articulated a basic standard for the human sexual experience: sexual union is to be heterosexual (“He made them male and female”), independent (“a man shall leave father and mother”), and monogamous (“one flesh”). Paul added that within the sanctity of a monogamous and permanent commitment, husband and wife are to attend to each other’s sexual needs (1 Cor. 7:4–5) and reserve their sexual energies for each other, thus preserving the uniqueness of their bond and avoiding moral transgressions (1 Cor. 7:2).

The benefits of a “one-flesh” union are confirmed elsewhere in Scripture. A cursory look at Old and New Testament figures confirms the wisdom of monogamy and the chaos introduced by infidelity, polygamy, or loss of sexual control, all of which play key roles in some of the Bible’s greatest tragedies. Witness the bitter rivalry between Abraham’s wife and her maid and the painful repercussions that result, the foolish loss of judgment that came with Herod’s sexual obsession with his stepdaughter, the death of a child and permanent family curse caused by David’s adultery, and the spiritual decline of Solomon’s faith because of his appetite for foreign women. A fundamental lesson emerges: The one-flesh union provides psychological safety to individuals, stabilizes the family, and enhances productivity and order within the community.

Jesus further clarified the concept of the one-flesh union when He declared that adultery is not limited to actions but can also occur in the heart: “Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart” (Matt. 5:27–28). Pornography, which necessitates lusting after strangers, accordingly disrupts the one-flesh union, depriving husband and wife of the very benefits the Bible promises to those who remain monogamous.

In concurrence with the Bible, a growing number of secular theorists are also celebrating the wisdom of monogamous commitment. Studies show that it enhances the life span of men and women who practice it15 and that the quality of life improves in proportion to the practice of fidelity. Drug and alcohol abuse dropped significantly among married test subjects in a University of Chicago study, and monogamous individuals made more money, had twice as much sex as their nonmonogamous counterparts, and experienced half the domestic violence of those studied who either lived together unmarried or lived alone.16

In light of this, pornography is shown to be especially crippling to marriages, as it damages the ability of its users to maintain an ongoing, committed union. The claim that it is a harmless product and practice belies the biblical and secular evidence that it violates the one-flesh standard. The man using pornography violates this standard, whether he is married or single. If he is single, he violates it by engaging in random sexual fantasies with the innumerable women he views in magazines or pornographic Web sites. He is, in essence, attempting to enjoy the ecstasy of sexual union without any of its commitments or responsibilities and thus creates a false, temporal bond with phantoms. Since a one-flesh union is both authentic and exclusive, he is falling far short of the biblical standard.

When a married man uses porn, he violates the Matthew 5 standard as well: the sexual energy he has pledged to reserve for his wife is now being invested into his private fantasies. He is, in essence, embezzling from his spouse what is rightfully hers, and is instead spending it irresponsibly, much as a gambler steals funds from his employer to support his habit. What properly belongs to one person is thus stolen, making the term “cheating” all the more applicable.

Secular studies confirm the crippling effect of pornography on a person’s ability to maintain a monogamous bond. Researchers Dolf Zimmerman and Jennings Bryant, for example, noted that continued exposure to pornography increased its user’s desires for sexual contacts and behaviors outside their marriages,17 and author Diana Russell found that pornography leads men and women to experience conflict, suffering, and sexual dissatisfaction.18

Common sense would lead to the same conclusion. Each of us contains a limited amount of sexual/emotional energy, which will either be reserved for a monogamous bond or spent elsewhere. Our ability to sustain a bond with one partner cannot help but be impacted by the level of energy we’ve reserved for that partnership.

As a counselor, I see this principle played out repeatedly. When a husband engages in the use of pornography, his wife almost always notices a certain detachment on his part: less time, less sexual interaction, less attention. She suffers; he embezzles; everyone loses. Pornography systematically weakens marriages within the body of Christ, for it disrupts the bonds crucial to a healthy marriage.

A Distortion That Darkens the Christian Mind

The eye is indeed the lamp of the body (Matt. 6:22–23). If a person’s eye is perpetually exposed to darkness, there comes an inevitable distortion in that person’s thinking. It is in this darkening of the mind that pornography makes its leap from an act that is morally repugnant to one that has frightening consequences. “Evil communications corrupt good manners” (1 Cor. 15:33), Paul warned, and the impact on the mind of a Christian consistently exposed to the wrong types of communication is immeasurable.

Zimmerman and Bryant, for example, found that continued exposure to pornography affected a male viewer’s basic beliefs about sexuality in general and women in particular.19 They likewise noted that exposure to porn increased its viewers’ desires for deviant behaviors, such as sado-masochism, and also desensitized their attitudes toward rape. Psychologist Edward Donnerstein of the University of Wisconsin came to similar conclusions, noting that even brief exposure to violent forms of pornography led to antisocial attitude and behavior.20 Clinical psychologist Victor Kline concurs, noting that men who consume pornography on a regular basis experienced increased aggression in attitude and behavior, noticed an increase in “rape fantasies,” and felt increased indifference toward women in general.21

Like any drug, pornography’s effects vary according to the general health of the individual who uses it. In other words, while a person will be adversely affected by using an illegal drug, the specific effect will probably vary from person to person. A person already predisposed toward violence may well become more violent when intoxicated; a person more inclined to depression may find himself acutely suicidal when under the influence. Similarly, not every porn user becomes a rapist or sexual deviant, but there can be no question of its adverse effects on the user’s thinking.

I can testify to this first hand, both as a former user of pornography and as a counselor. Having discovered the “dark magic,” I found myself increasingly withdrawn from genuine interpersonal relationships and more isolated, defensive, and detached. Accustomed to the false world of phantom relations, I found real relations less and less tolerable. I also developed a callousness toward women, which I repeatedly see in my clients. They existed for me — I visually used them daily via magazines and videos; I controlled them in my fantasy world; and I became less tolerant of any defects in real women as I spent more time in the company of unreal, though perfect, images of women. I had discovered a world in which both I and all around me would be perfect. In the shadowlands of pornographic imagery, people existed for my pleasure, and I existed to rule and indulge. In short, I had adopted a mindset so far away from the mind of Christ that I decided to usurp His authority for my own, thus completing the darkening of my mind.

C. S. Lewis alluded to this self-idolatry when he described the world of sexual fantasy as being “a harem of imaginary brides. And this harem, once admitted, works against a man ever getting out and really uniting with a real woman. For the harem is always accessible, always subservient, calls for no sacrifices or adjustments, and can be endowed with erotic and psychological attributes which no real woman can rival. In the end, they become merely the medium through which he increasingly adores himself.”22

PIERCING THE DARKNESS

When a person is angry enough, scared enough, or frustrated enough, that person will take action. So it is with pornography. If you recognize its impact on your life, and you are sufficiently concerned to take action, that is the beginning of true change.

The journey away from pornography, like the journey away from sexual sin in general, is so simple it escapes many people. It can be reduced to three simple principles: repentance, discipleship, and accountability.

Repentance: Reject the behavior by separating yourself from it. If you have not separated yourself from it, you haven’t repented. In practical terms, that may mean purchasing a filtering device (or switching to an Internet service provider that prohibits pornographic material from coming through), or doing away with the Internet altogether. It may mean discontinuing the cable service on your television. In short, do whatever is necessary to separate yourself from the behavior on which you’ve become dependent.

Discipleship: Establish yourself in the daily discipline of prayer and Bible study. If you do not have a regular devotional life, begin now by naming a book of the Bible you can begin reading today. If you haven’t read the Bible before, or you’ve been out of the habit for a while, let me suggest the following books, and read them in this order to get you started: the Gospel of John, Romans, Ephesians, James, and Proverbs. Follow up these daily readings with a time of prayer, following the model of prayer Christ taught in Matthew 6:9–13. Prayer and the reading of Scripture are requirements for anyone wanting to renew his or her mind; they will diffuse the power of deeply ingrained sexual images.

Accountability: Start a relationship with at least one believer who knows about your use of pornography. Have this person ask you, on a weekly basis, whether you’ve repeated this behavior and how well you’ve resisted the temptations to repeat it. Remember, sexual sin thrives in the dark. A large part of recovery from it lies in your willingness to keep your private behavior in the light of another believer’s scrutiny and prayers. This, like the daily discipline of prayer and Scripture reading, is required if you’re serious about your repentance.

A BATTLE WORTH FIGHTING

After the English Parliament’s 1938 appeasement in Czechoslovakia, Winston Churchill saw the danger of choosing peace when honor and common sense called for battle. “You have been given the choice between war and dishonor,” he said. “You have chosen dishonor, and you will have war!” History, of course, would confirm his prophetic warning: refusing to fight an honorable battle may afford a temporary peace, but in the long run it’s too costly. Delaying a necessary battle may well result in a devastating, full-scale war.

Every person who has become involved in sexual sin makes a decision between battle and dishonor. As always, dishonor looks like an easier choice. Dishonor means making peace with your sin. It means telling yourself that after so many years, it’s become such a part of your life that trying to cut it out would be too traumatic and too uncomfortable. It would mean saying goodbye to a reliable (though destructive) friend, and the battle to abstain from this “friend,” with all the temptations and struggles it would involve, seems too demanding, so a dishonorable compromise is therefore reached when a person decides to live in peaceful coexistence with his (or her) sexual sin.

Tyrants, however, never coexist peacefully; by their nature, they demand increased territory, fewer limitations, and more captives. The sin a person decides not to go to war against soon demands more territory. It begins invading career, family, health, and reputation. Now the person finds that what could have been a brief skirmish, if it had been attended to earlier, has become full-blown war. He chose dishonor over battle. In the end, he winds up with both.

If your mind has become a battlefield — darkened by the use of pornography, which has distorted your basic attitudes toward life — you have already yielded a good deal of territory, and your willingness to concede it has already cost a terrible price to you, your loved ones, and the church. God grant that today you find yourself ready to abandon the dark and see again how wonderful the true light can be.

NOTES

All Bible quotations are from the King James Version unless otherwise noted.

]]>http://www.equip.org/article/darkening-our-minds-the-problem-of-pornography-among-christians/feed/0How can I develop an eternal perspective?http://www.equip.org/bible_answers/how-can-i-develop-an-eternal-perspective/
http://www.equip.org/bible_answers/how-can-i-develop-an-eternal-perspective/#commentsTue, 20 Dec 2011 05:30:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/how-can-i-develop-an-eternal-perspective/If we are looking for the personification of an eternal perspective, we need look no further than our Lord and Savior Jesus Christ. He immersed himself in Scripture, sacrificed himself for the needs of others, and treasured fellowship with his heavenly Father. Like the Master, we are called to elevate our gaze from earthly vanities to eternal verities.

First, we develop an eternal perspective by saturating ourselves with Scripture. Jesus modeled daily devotion to the Word of God. In the ultimate spiritual battle, Jesus took up the sword of the Spirit, which is the Word of God. He had mined, memorized, and meditated on Scripture. Thus, when the slanderer sought to tempt the Savior to turn stones into bread, Jesus was prepared. “It is written,” he said, “‘man does not live on bread alone, but on every word that comes from the mouth of God'” (Matthew 4:4).

Furthermore, we begin to view this world withan eye toward eternity by focusing on the needs of others. As our Master sacrificed himself for the sins of the world, we must learn to live selflessly rather than selfishly. At the Judgment those who fed the hungry, gave drink to the thirsty, clothed the naked, cared for the sick, and visited those in prison will be rewarded as if they had done these things for the Lord himself (Matthew 25:31-40).

Finally, we develop an eternal perspective by saturating ourselves with Scripture, by focusing on the needs of others, and by withdrawing from the invasive sounds of this world so that we can hear the Dr. Luke tells us that “Jesus often withdrew to lonely places and prayed” (Luke 5:16). Unlike the religious leaders of his day he did not pray to be seen by men. He prayed because he treasured fellowship with his Father. If you too wish to develop the kind of perspective that leads to abundant living both now and for all eternity, “go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:6).

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”
Matthew 6:19-21

]]>http://www.equip.org/bible_answers/how-can-i-develop-an-eternal-perspective/feed/0Should Christians be tolerant?http://www.equip.org/bible_answers/should-christians-be-tolerant-2/
http://www.equip.org/bible_answers/should-christians-be-tolerant-2/#commentsTue, 06 Dec 2011 19:35:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/should-christians-be-tolerant-2/Today tolerance is being redefined to mean that all views are equally valid and all lifestyles equally appropriate. As such, the notion that Jesus is the only way is vilified as the epitome of intolerance. Rather than capitulating to culture, Christians must be equipped to expose the flaws of today’s tolerance, while simultaneously exemplifying true tolerance.

First, to say all views are equally valid sounds tolerant but in reality is a contradiction in terms. If indeed all views are equally valid then the Christian view must be valid. The Christian view, however, holds that not all views are equally valid. Thus, the redefinition of tolerance in our culture is a self-refuting proposition. Moreover, we do not tolerate people with whom we agree; we tolerate people with whom we disagree. If all views were equally valid, there would be no need for tolerance.

Furthermore, today’s redefinition of tolerance leaves no room for objective moral judgments. A modern terrorist could be deemed as virtuous as a Mother Teresa. With no enduring reference point, societal norms are being reduced to mere matters of preference. As such, the moral basis for resolving international disputes and condemning such intuitively evil practices as genocide, oppression of women, and child prostitution is being seriously compromised.

Finally, in light of its philosophically fatal features, Christians must reject today’s tolerance and revive true tolerance. True tolerance entails that, despite our differences, we treat every person we meet with the dignity and respect due them as those created in the image of God. True tolerance does not preclude proclaiming the truth, but it does mandate that we do so with gentleness and with respect (cf. 1 Peter 3:15-16). In a world that is increasingly intolerant of Christianity, Christians must exemplify tolerance without sacrificing truth. Indeed, tolerance when it comes to personal relationships is a virtue, but tolerance when it comes to truth is a travesty.

For further study, see Paul Copan, True for You, But Not for Me”: Deflating the Slogans That Leave Christians Speechless (Minneapolis: Bethany House Publishers, 1998); see also Josh McDowell and Bob Hostetler, The New Tolerance (Wheaton, IL: Tyndale House Publishers, 1998).

“Be merciful to those who doubt; snatch others from the fire and save them;
to others show mercy, mixed with fear–hating even the clothing stained by corrupted flesh.”Jude 1:22-23

]]>http://www.equip.org/bible_answers/should-christians-be-tolerant-2/feed/0Elliot Miller, CRI Journal’s Editor-in-Chief on Co-habitaionhttp://www.equip.org/video/elliot-miller-cri-journals-editor-in-chief-on-co-habitaion/
http://www.equip.org/video/elliot-miller-cri-journals-editor-in-chief-on-co-habitaion/#commentsWed, 22 Dec 2010 16:47:57 +0000http://simonwebdesign.com/cri/beta/video/elliot-miller-cri-journals-editor-in-chief-on-co-habitaion/Elliot Miller, Editor-in-Chief of the Christian Research Journal, responds to the discussion on CRI’s Facebook wall regarding his “From the Editor” on co-habitation in Vol. 33 #4 of the Christian Research Journal. The award-winning Christian Research Journal (published 6 times per year) probes today’s religious movements, promotes doctrinal discernment and critical thinking and provides reasons for Christian faith and ethics. Please subscribe to the Christian Research Journal at goo.gl www.equip.org http

]]>http://www.equip.org/video/elliot-miller-cri-journals-editor-in-chief-on-co-habitaion/feed/0Can a woman be saved through childbearing?http://www.equip.org/bible_answers/can-a-woman-be-saved-through-childbearing/
http://www.equip.org/bible_answers/can-a-woman-be-saved-through-childbearing/#commentsThu, 30 Sep 2010 14:29:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/can-a-woman-be-saved-through-childbearing/In his first letter to Timothy, Paul says that “women will be saved through childbearing” (2:15). If this is the case, there must be more than one way to be saved.

First, in the Jewish culture of Paul’s day, it was believed that if women died in childbirth it was a direct punishment for Eve’s role in the Fall. Thus, Paul may well be assuring believers that women will be kept safe through the process of childbirth “if they continue in faith, love and holiness with propriety” (2:15). As such, Paul’s words refute the denigration of women both in the culture and in the church.

Furthermore, men and women alike are ultimately saved as a result of the most significant birth in the history of humanity. Thus, Paul may also be alluding to the fact that just as “the woman [Eve] was deceived and became a sinner” (v. 14), so the woman (Mary) conceived and brought forth the Savior.

Finally, salvation here cannot mean salvation in the ultimate sense. If it did, women would not be saved by God’s grace through faith alone. Unlike men, they would also have to bear children. This not only is absurd but stands in direct opposition to the unambiguous teaching of Scripture (John 14:6; Ephesians 2:8–9; Galatians 3:28). Remember, that which is cloudy must always be interpreted in the light of that which is clear.

For further study, see Philip H.Towner, The Letters to Timothy and Titus (Grand Rapids: Eerdmans Publishing Co., 2006), 233–37.

“For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” Ephesians 2:8–9

]]>http://www.equip.org/bible_answers/can-a-woman-be-saved-through-childbearing/feed/0Can an unbeliever be saved by marrying a believer?http://www.equip.org/bible_answers/can-an-unbeliever-be-saved-by-marrying-a-believer/
http://www.equip.org/bible_answers/can-an-unbeliever-be-saved-by-marrying-a-believer/#commentsThu, 30 Sep 2010 14:27:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/can-an-unbeliever-be-saved-by-marrying-a-believer/In his first letter to the Corinthian Christians, Paul says “the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her husband” (7:14). Does this mean that unbelievers are saved by virtue of being married to believers?

First, if unbelievers can be saved through marriage, there would be at least two ways to be saved: one by God’s grace through faith in Jesus Christ alone; the other by marriage to a believer. Not only so, but unbelievers would be forced into the kingdom of Christ against their wills.

Furthermore, being sanctified is not the same as being saved. In context, to be sanctified means to be set apart. As such, the unbeliever has been sanctified for the sake of the marriage, not for the sake of salvation. In other words, the believer is not defiled by the spiritual deadness of the unbeliever. Rather the unbeliever comes under the special influence of the Holy Spirit.

Finally, in the self–same context, Paul distinguishes between being sanctified and being saved by writing, “How do you know, wife, whether you will save your husband? Or, how do you know, husband, whether you will save your wife?” (v. 16, emphasis added). As such, sanctification is not synonymous with salvation.

For further study, see Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth, 3rd ed. (Grand Rapids: Zondervan, 2003).

“Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me.’”John 14:6

]]>http://www.equip.org/bible_answers/can-an-unbeliever-be-saved-by-marrying-a-believer/feed/0Must I forgive those who refuse forgiveness?http://www.equip.org/bible_answers/must-i-forgive-those-who-refuse-forgiveness/
http://www.equip.org/bible_answers/must-i-forgive-those-who-refuse-forgiveness/#commentsThu, 26 Aug 2010 20:35:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/must-i-forgive-those-who-refuse-forgiveness/Jesus taught his disciples to pray, “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). Does that mean we have to forgive someone even when they refuse reconciliation?

First, the debts we owe one another are small change compared to the infinite debt we owe our heavenly Father. Because we have been forgiven an infinite debt, it is a horrendous evil to even consider withholding forgiveness from those who seek it. Thus, we must always manifest the kind of love that is willing to forgive those who wrong us.

Furthermore, forgiveness is by definition a two-way street leading to the restoration of fellowship. It requires someone who is willing to forgive, and someone who is wanting to be forgiven. If you are to forgive me, I must be repentant; otherwise, there can be no restoration of fellowship (i.e., forgiveness).

Finally, we must never suppose that our standard of forgiveness is higher than God’s standard. He objectively offers us forgiveness and the restoration of fellowship. His forgiveness is not subjectively realized, however, until we repent (Luke 6:37–38).

In part adapted from The Prayer of Jesus

For further study, see Hank Hanegraaff, The Prayer of Jesus: Secrets to Real Intimacy with God (Nashville:W. Publishing Group, 2001).

“Therefore, if you are offering your gift
at the altar and there remember that your brother has
something against you, leave your gift there in front of
the altar. First go and be reconciled to your brother;
then come and offer your gift.”Matthew 5:23–24

]]>http://www.equip.org/bible_answers/must-i-forgive-those-who-refuse-forgiveness/feed/0What are some secrets to effective prayer?http://www.equip.org/bible_answers/what-are-some-secrets-to-effective-prayer/
http://www.equip.org/bible_answers/what-are-some-secrets-to-effective-prayer/#commentsWed, 25 Aug 2010 16:10:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/what-are-some-secrets-to-effective-prayer/Everyone wants to know the secret to something. Golfers want to know the secret to playing golf like Tiger Woods. Investors want to know the secret to making a fortune on Wall Street. Parents want to know the secret to raising healthy, happy kids. And Christians desperately want to know the secrets to effective prayer. So, what are the secrets to real intimacy with God?

The first secret to effective prayer is secret prayer. And Jesus provided the ultimate example. As Dr. Luke puts it, he “often withdrew to lonely places and prayed” (Luke 5:16). Unlike the religious leaders of his day, Jesus did not pray to be seen by men. He prayed because he treasured fellowship with his Father. Hypocrites gain their reward through public prayer. They may be perceived as spiritual giants, but by the time they are finished, they have received everything they will ever get—their prayer’s worth and nothing more.

A further secret is to recognize the connection between prayer and meditation. Our prayers are only as inspired as our intake of Scripture. Scripture feeds meditation, and meditation gives food to our prayers. Meditating on Scripture allows us to more naturally transition into a marvelous time of meaningful prayer. Donald Whitney, who rightly refers to meditation as the missing link between the intake of Scripture and prayer, notes that if there was a secret to the prayer life of evangelist George Müller, it was his discovery of the connection between meditation and prayer.

A final secret is to discover your secret place, a place where you can drown out the static of the world and hear the voice of your heavenly Father. The issue, of course, is not location but motivation. We are all unique creations of God. Thus, your secret place will no doubt be different than mine. The point is that we all desperately need a place away from the invasive sounds of this world so that we can hear the sounds of another place and another Voice.

Adapted from The Prayer of Jesus and The Covering

For further study see, Hank Hanegraaff, The Prayer of Jesus: Secrets to Intimacy with God (Nashville:W Publishing Group, 2001).

“But when you pray, go into your room,
close the door and pray to your Father, who is unseen.
Then your Father, who sees what is done
in secret, will reward you.” Matthew 6:6

A few prayers in the Bible:Abraham’s servant—Genesis 24:12–14—Prayed for success in finding a wife for IsaacJacob—Genesis 32:9–12—Prayed for protectionJob—Job 13:23—Prayed for conviction of sinMoses—Exodus 32:11–13, 31–32; Deuteronomy 9:26–29—Prayed for mercyMoses—Exodus 33:12–18—Prayed to know God and to see his gloryManoah—Judges 13:8—Prayed for guidance in raising his son, SamsonHannah—1 Samuel 2:1–10—Prayed to exalt God with thanksgiving and praiseElijah—1 Kings 18:36–37—Prayed for vindication and proof of God’s powerHezekiah—2 Kings 19:15–19—Prayed for deliverance from enemiesSolomon—2 Chronicles 6:21—Prayed for forgiveness of sins for IsraelDavid—throughout Psalms—Prayed with thanksgiving and praise for mercy and grace, conviction of sin, forgiveness, instruction, and deliverance from enemiesJeremiah—Jeremiah 20:7–18—Prayed to complainEzra—Ezra 9:6–15—Prayed to confess his people’s sinDaniel—Daniel 6:10–11—Prayed for help with thanksgivingDaniel—Daniel 9:9–19—Prayed to confess his people’s sinJonah—Jonah 2:1–9—Prayed for restorationJesus—Matthew 26:36–46—Prayed for God’s willJesus—John 17:1–26—Prayed for himself, for the disciples, and for all believersJesus—Luke 23:34—Prayed for forgiveness for his enemiesApostles—Acts 1:24–25—Prayed for selecting Judas’ replacementApostles—Acts 4:29–30—Prayed for the bold proclamation of the gospel with miraclesStephen—Acts 7:59–60—Prayed for the Lord to receive his spirit and to forgive his killers

]]>http://www.equip.org/bible_answers/what-are-some-secrets-to-effective-prayer/feed/0Must Christians attend church?http://www.equip.org/bible_answers/must-christians-attend-church/
http://www.equip.org/bible_answers/must-christians-attend-church/#commentsWed, 25 Aug 2010 15:50:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/must-christians-attend-church/First, the Scriptures from first to last teach us that the Christian life is to be lived within the context of the family of faith (Ephesians 3:4–15; Acts 2). Indeed the Bible knows nothing of lone–ranger Christians! Far from being born again as rugged individuals, we are born into a body of believers of which Christ is the head. Thus, as Hebrews commands, “Let us not give up meeting together, as some are in the habit of doing” (10:25).

Furthermore, spiritual growth is impossible apart from membership in a healthy, well–balanced church. It is in the church that we receive the Word and sacraments as means of grace. Thus, it is crucial that we emulate the early Christians who “devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (Acts 2:42).

Finally, while it is in the church that we enter into worship, experience fellowship, and are equipped to witness, church membership itself does not save us. As has been well said, walking into a church does not make you a Christian any more than walking into a garage makes you a car. We are rescued from God’s wrath, forgiven of all our sins, and declared righteous before God solely by grace, through faith, on account of Jesus Christ (Romans 1:17; 3:21–4:8; Ephesians 2:8–9).

For further study, see Hank Hanegraaff, “How do I find a good church?” The Bible Answer Book Volume One (Nashville: J. Countryman, 2004): 39–46.

“Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another––and all the more as you see the Day approaching.”Hebrews 10:25

]]>http://www.equip.org/bible_answers/must-christians-attend-church/feed/0Can Christians lose their salvation?http://www.equip.org/bible_answers/can-christians-lose-their-salvation/
http://www.equip.org/bible_answers/can-christians-lose-their-salvation/#commentsTue, 24 Aug 2010 19:01:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/can-christians-lose-their-salvation/Sincere believers are sharply divided on this question. Some say Christians can lose their salvation and subsequently must be born again and again if they fall away. Others contend that true believers cannot lose their salvation through sin, but they can apostatize or walk away from their salvation. Still others hold that salvation begins at the moment of conversion (not death) and continues for all eternity—I hold this view for several reasons.

First, outward appearances can be deceiving. Consider Judas. For three years, he was part of Christ’s inner circle. From all outward appearances, he was a true follower of Christ. Yet, Jesus characterized Judas as “a devil” (John 6:70). The book of Hebrews warns us that there were Jews who, like Judas, tasted God’s goodness and yet turned from his grace. They acknowledged Christ with their lips, but their apostasy proved that their faith was not real.

Furthermore, we would do well to remember that everlasting life means just that—life everlasting. This life does not begin when we die but when we embrace the Savior who died in our place. As our physical birth can never be undone, so too our spiritual birth can never be undone. Christ said “Ye must be born again” (John 3:7 kjv), not “ye must be born again and again and again.” In Philippians, Paul praises God for the confidence that “he who began a good work in you will carry it on to completion” (1:6).

Finally, Scripture is replete with passages that testify to the security of the believer. John 5:24 assures us that “he who believes . . . has eternal life” (emphasis added); 1 Corinthians 1:8 promises that Christ will “keep you strong to the end;” And Jude 24 guarantees that God “is able to keep you from falling and to present you before his glorious presence without fault.” Moreover, Ephesians provides the surety that “you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession” (1:13–14). As has been well said, the Lord’s trees are evergreen.

“My sheep listen to my voice;
I know them, and they follow me. I give them
eternal life, and they shall never perish; no one
can snatch them out of my hand.
My Father, who has given them to me,
is greater than all; no one can snatch them
out of my Father’s hand.”John 10:27–29

]]>http://www.equip.org/bible_answers/can-christians-lose-their-salvation/feed/0What are the secrets to spiritual growth?http://www.equip.org/bible_answers/what-are-the-secrets-to-spiritual-growth/
http://www.equip.org/bible_answers/what-are-the-secrets-to-spiritual-growth/#commentsTue, 24 Aug 2010 17:44:00 +0000http://simonwebdesign.com/cri/beta/bible_answers/what-are-the-secrets-to-spiritual-growth/According to Jesus Christ, those who repent and receive him as Savior and Lord are “born again” (John 3:3)—not physically, but spiritually. And with this spiritual birth must come spiritual growth. It is crucial therefore to be intimately acquainted with the ABCs of spiritual growth.

First, no relationship can flourish without constant, heartfelt communication. This is true not only in human relationships but also in our relationship with God. If we are to nurture a strong relationship with our Savior, we must be in constant communication with him. The way to do that is through prayer.

Furthermore, it is crucial that we spend time reading God’s written revelation of himself—the Bible. The Bible not only forms the foundation of an effective prayer life but also is foundational to every other aspect of Christian living. While prayer is our primary way of communicating with God, the Bible is God’s primary way of communicating with us. Nothing should take precedence over getting into the Word and getting the Word into us. If we fail to eat well-balanced meals on a regular basis, we will eventually suffer the physical consequences. What is true of the outer man is also true of the inner man. If we do not regularly feed on the Word of God, we will starve spiritually.

Finally, it is crucial for new believers to become active participants in a healthy, well-balanced church. In Scripture, the church is referred to as the body of Christ. Just as our body is one and yet has many parts, so too the body of Christ is one but is composed of many members. Those who receive Christ as the Savior and Lord of their lives are already a part of the church universal. It is crucial, however, that all Christians become vital, reproducing members of a local body of believers as well.

For further study, see Hank Hanegraaff, The Covering: God’s Plan to Protect You from Evil (Nashville:W Publishing Group, 2002).

“Anyone who lives on milk, being still an infant,
is not acquainted with the teaching about
righteousness. But solid food is for the mature,
who by constant use have trained themselves
to distinguish good from evil.”
Hebrews 5:13–14